THE LIFE AND GATE OF CHRISTIANITIE , ENTREATING OF THE SACRAMENT OF BAPTISME , DEVIDED INTO FIVE BOOKES .

Contayning the effects , the mater , the forme , the Baptiser , and the partie Baptised : with the reasons and vse of all the auntient rites and Ceremonies .

Wonderful necessarie , duringe these times , to be vnderstood and perused of all sortes of persons .

Composed , gathered , and written by O. A.

With permission .

Anno M.DC.XIIII .

COnsidering with my selfe ( Gentle Reader ) what should be the principall cause and most effectuall motiues , that should vrge the kings maiestie and most high Court of Parlament , to enacte and make that rigorous lawe and penall Statute concerning the Baptisme of Catholikes Children : First that they should not be Baptised by their owne Priests : nor anie Catholike Layman or Mydwife of their Profession in Religion : Secondlie that they must be forced contrar●e to their consciences vpon paine of forfeiture of an hundreth pounds , to bring or cause their Children to be brought to a Minister of a contrarie Profession in Religion , and that Publikely in Church or Chapell there to be Baptised ; vnlesse the Child were in danger of death , then the Minister to be sent for home to the Catholikes house , and ther to minister this Sacrament .

The first reason or cause may be ; The first reason of t● Statute . for that perchaunce they thought it could not be so sufficientlie performed by anie other then of their owne ministerie , profession and Religion . But if they imagined any such thing surely they were mightely deceaued : and some of the learned amongst them ( I meane the Lords Spirituall ) might haue informed them , that this conceit or opinion inclined to the practise of the old Heretikes the Donatists , against whom S. Augustine writte many bookes aboue a thousand yeares agoe , Aug. lib. 1. con . Donat. who were perswaded that the Children Baptised by anie other then them selues , were not sufficiently Baptised : but they Rebaptised againe euen Catholikes if any returned or came to be of their profession . Not much vnlike by reason of this statute it is nowe practised . For if any Catholike doe present his Child at Church or Chappell for auoyding the penaltie with protestation that the Child is all readie christined : yet not withstanding , say the most part of the vnlearned ministers , I will doe my dutie and office , and so rebaptise the Child , although this be expresslie contrarie to the constitutions of the Canon Law : De Consecra . dist. 4. can . qui bis . and by the same Canon Law they incurre by the acte of Rebaptization Irregularitie . Some in deed of the Ciuiller and learneder sort of Ministers , doe not absolutly Rebaptise , but with Condition : If thou arte not Baptised , I Baptise thee . But this will not serue their turne , but rather betrayeth their ignorance ? For they ought not to Rebaptise , vpon Condition , but when there is probable doubt , that the partie presented vnto them is not Baptised . Here is no such matter , but protestation made by the parents or others that the Child is allready baptised .

For a second reason The Second reason . I imagine they could not so much as thinke that the Baptisme practised in the Roman Catholike Church or by a Roman Catholike Priest was no Baptisme , was not auaylable , and therfore they made this statute and law . For if this doctrine were true , woe then to their Protestanticall congregation . For first , then many of them were not Christians . Secondly they neuer had any head of their Church a Christian . They haue had but fower heads of their Church , and they of diuerse sorts : An old man , a man of middle age , a woman , and a child ; and these fower all different in age , or sexe , and all fower baptised Catholiklie by a Catholike Bishop or Priest according to the Roman vse . But if Baptisme acted and done by a Catholike Bishop or Priest according to the Roman vse were not auaylable , why then no Baptisme no Christianitie , and consequentlie the head of their Church no Christian . For K. Henrie the eight the first head of the Church of England , was Catholikly Baptised before Protestancie was preached . King Edward the sixth a Chid a boy , he also was Baptised according to the Roman vse by Henry his Father . And for the woman Queene Elizabeth she was baptised Catholiklie , & God saue all good tokens ) as the report goeth , she berayed the font . And for our King Iames , Premonition . who now raigneth , he reporteth him self that he was Baptised by a Catholike Bishop . And for the Circumstances I had rather an other should examine then my self . But what milke he sucked from his nurces breast I know not , but sure I am his mother , from whom he had his being and first entrance into this world , was a Constant Roman Catholike and a worthie Queene and Martyr . But to conclud the statute sure was not acted vpon conceat that Catholikes did not trulie Baptise , and that by Catholike Baptisme they were not true Christians . Some other reason they had , and what may that be ?

Thirdly their motiue surely might be to gette monie , The third reason . and begger and impouerish Catholikes . This in deed hath wrought some effect . For some Gentlemen haue bene brought in question by some Promoters for not bringing their Children to the Church to be Baptised , W. C. R. B. and so forced to compound , or else by Publike Court to haue beene censured for the whole penaltie . The Composition hath cost , some twentie pounds , some ten pounds , some more , some lesse . We know that God doth suffer temptations , tribulations , miseries , wants , pouertie , and some tyme beggerie it self to fall vpon is seruants , 1. Cor. 10. v. 13. yet we are instructed by the Apostle S. Paule : Deus autem fidelis est , qui non patietur vos tentari vltra id quod , &c. That God is faithfull , and will not suffer vs to be tempted aboue that which we are able . But will make also with tentation yssue , that we may be able to sustaine , and withall to take cheere and Comfort . Tobi. 2. We read that old Tobie by reason he did obserue his Religion , burie the dead , releeue and comfort the afflicted , who were persecuted for their Consciences ( and this he did contrarie to the lawes and commaundement of the King Sennacherib ) he grewe into miseries , was stroken blind by mischaunce , had wants , became verie poore : yet afterward the Scripture sayeth : God sent his Angell restored him to his sight , and he became againe verie rich . In like manner God suffered Iob to be tryed in the losse of his wealth and goods , Iob. 1. & 2. in the death of his Children and sore punishment of his bodie : yet afterward his welth was restored , his Children multiplied , and he recouered his former health . Almightie God commaunded Abraham that he should with his own hand , Gen. 22 sacrifice his owne Sonne : yet presently God sent his Angell who sayd : Ne extendas manum tuam in Puerum : Extend not thy hand against the Child . So I hope God will one day at his pleasure put you in a better mind to recall these Cruelties and penall exactions , incline you to mercie , send his Comforts to his afflicted , and giue to euerie one in the end their right .

In the Intherim this must be our daylie prayer which the Church vseth on the Sabaothe of Quatuor Tempora in Lent : Missa Rom. Adesto quaesumus Domine supplicationibus , &c. Be thou Present ô Lord , we beseech thee to our supplications , that we may deserue thou being the giuer of all graces in prosperitie to be humble , and in aduersitie secure and stedfast . And thou ô Lord our Protector looke vpon vs , that we who are pressed downe with the weight of our miseries , may , being partakers of thy mercie , serue thee with freedom of mind and courage . Some enuious or litigatorious fellowe may say , that by these kind of words we should seeme to looke for a day and libertie of Conscience . I answere . Herein we must referre our selues to the goodnes and mercie of God . And thus farre we assure our selues , and this Confidence we haue vpon the veritie of our cause , that if we haue no restitution , or relaxation of our miseries in this life , we hope to receaue Centuplum , Matth. 6. ver. 20. an Hundred sold in the next , Where neither thiefe can steal● ; nor canker corrupt .

Fourthlie I thinke the principall cause and true motiue and intention of the Parlament might be , to with drawe the , The fourth reason . Lay Catholike People from all conuersation with their Priests and Cleargie , in that they should haue no vse of them in Sacraments and Ceremonies ; and therfore they intended to forbid them all , and put a great penaltie euen vpon Baptisme , Mariage and Buriall . For preach they must not , by reason of the Statute of Persuation : say Masse they may not , you know the penaltie and daunger : heare Confession they may not , the Statute of Absoluing forbiddeth : nor burie the Dead : nor Baptise : nor marrie . So that they would haue them cast of as vnprofitable seruants . What thinke you of the Counsell of Iulian the Emperour ? Was it not as graue , as wise , as politike as the Parlament of England to suppresse Catholike Religion ? Did they not shed their bloud and martyr them ? Did they not disarme them , take from them all their forces ? Did they not by lawes and Statutes spoyle them of their Lands and goods and begger them ? Yet Christianitie florisheth , and Iulians Counsell confounded . Was not also the Counsell of the Iewes as politike , wise , carefull , and prouident to suppresse the Apostles and commaund they should not speake in the name of Iesus , as the Parlament is to expell Catholike Priests , and the vse of their Religion and function ? I would to God they would hearken to the Counsell of Gamaliel a graue Counseller , a doctor of the law , honorable to all , people , who brought vp and instructed . Act. 5. S. Paule in the lawe , what was his Iudgment : Let these men alone ( sayeth he ) for if this Counsell or worke they goe about be of men it will be dissolued : but if it be of God , you are not able to dissolue them , least perhaps you be found to resist God also .

Finallie and fifthly , The fifth reason . It may be I haue missed my ayme all this while in the reasons alleadged . For the true meaning and purpose in deed was to bring the Catholikes to obedience and Conformitie with the Protestants in the Administration of this Sacrament , and other publike practises of their Religion . In verie deed there were great reason in making and enacting this lawe , and imposing these grieuous penalties , if the Catholikes of England were innouators , bringers in or deuisers of nouelties ; or in administration of this Sacrament should derogate or take away any essentiall parte , or should practise any rite or Ceremonie which they had not receaued from their Auncestours , euen from their first Conuersion to Christianitie . But considering that the Catholikes are verie respectiue , and more carefull in the due administration of this Sacrament , then Protestant or Puritan ; there is small or no reason in my opinion for this seuere penall Statute and lawe , to vrge and force them to bring to the Church vpon so great a penaltie , their Children to be Baptised of Puritan or Protestant . For it is manifest to the whole world , where Christianitie hath bene professed , and may appeare by this small ensuing treatise , how obseruant and vigilant the Catholikes haue euer beene in the prouision of Baptisme , as well in tyme of necessitie in Priuate Baptisme , both concerning the Minister , as also touching the matter & the forme , which are the two principall partes : and also in publike and solemne Celebration , in obseruing the auntient rites and Ceremonies therof . Farther it is open and plaine to the eyes of all men , that the Catholikes doe not decline nor swarue one iote from the Institution of Christ , bur are guided by the Canon of holy Scripture , ●●an . 3. especialy concerning the two essentiall parts , that is : that by the speciall ordinance of Christ the matter must be true elementall water : and the forme to be : In the name of the Father , and of the Sonne , and of the Holy Ghost : which was prescribed by no other then Christ himself after his glorious Resurrection , Matth , 28. when he gaue Commission to his Apostles to Baptise . And as for the rites & Ceremonies which we Catholikes vse ( as shall appeare in the 5. Booke of this treatise ) they are not idle , nor superstitious , as the Protestants would haue them : but most honorable , significant , instructiue , profitable , and comfortable to Christian people . And for Confirmation of them we haue the practise of the Apostles , the Tradition of the auntient Primatiue Church , the testimonie of all ages , with the approbation of the Fathers , and holie Doctours of the Church . And it is worth the noting and in particular to be obserued , that the Catholikes at this day in England , vse in the Celebration of this Sacrament no other matter , nor no other forme , nor Ceremonie then that which was deliuered them by antiquitie euen from the first founders and Conuerters of this Iland to Christianitie , either among the Britons : Beda . li. 2. hist. Angl. cap. 17. partly by those who were sent from Rome by Pope Elutherius at the instance of King Lucius : or afterwarde by S. Germanus and S. Lupus appointed by Pope Celestine for their Reformation concerning the Pelagian heresie : or amongst the Scots or Picts by S. Palladius : or finallie amongst vs English by S. Augustine the monke , sent by S. Gregorie the Great . All which considered ( Gentle Reader ) I referre to thy owne Iudgement what great necessitie there should be so eagerlie and with such penaltie to vrge Catholikes to present their Children at Church or Chappell , to be Baptised of Puritan or Protestant .

Now hauing diued into the viewe why the Parlament enacted so seuerely against Catholike Baptisme , by compelling all Catholikes vpon such penalties to Baptize publikely at their Church or Chappell by their Ministers . I will briefly put downe the motiues that moued me to write this small ensuing treatise .

The motiues to write this treatise . And first ( Good Reader ) I tooke this matter in hand to let thee vnderstand what Baptisme is , and the necessitie therof to saluation . It is here on earth the first begining of Christianitie : the entrance into the Catholike Church the house of God : The reason of the title of the booke . the high-way to all other Sacraments , in so much that without this no other Sacrament is auaylable : a washing and cleansing our soules from all sinne Originall and others : a Satisfaction for all paines due for sinne eternall or temporall : a deliuerie from the bondage and power of the Diuell : a restorer of Innocencie : an incorporation to Christ as members of his bodie mysticall : and finallie a reconciliation vnto the grace & fauour of God Almightie , wherby we are made the adopted Sonnes of God , Coheyres and inheritors with Christ of the kingdome of heauen . Hath it all these effects ? Take heed then that thou lay the foundation sure of thy Christianitie , that is : that thou be truely Baptised and Christened .

The second motiue was to lay open and make plaine vnto thee by way of questions and doubts ( which I suppose to be the easiest and plainest Course for thy better vnderstanding ) the effects , the matter , the forme , the minister as well in necessitie as in publike Celebration , with the solemnitie and Ceremonies of this Sacrament ; For that thou being more fullie herein instructed , thou mayest haue a more especiall care to haue it perfectlie effected and trulie performed in these daungerous tymes of heresie . For assuredly this is the gate that openeth to heauen : which if it should be shutte and not duely ministred , there were no hope of saluation , but all open to hell and damnation .

Thirdly to giue thee a Caueat and warning of the daungerous opinions and assertions , The daungerous points of Doctrine concerning Baptisme . which are taught and spread abroad of this Sacrament by the Sectaries of this age . The first daungerous poynt of doctrine is , that the Sacrament of Baptisme was institued by S. Iohn Baptist : and that the Baptisme of Christ , and S. Iohns , is all one and the selfe same ; which is against Scripture and reason . For then we must needs say , that the first and chiefe Sacrament of the new Testament and Ghospell of Christ , should be instituted by a precedent prophet , and not by Christ him self , which were absurde , seing all Sacraments of the New Testament , haue their institution by Christ , and their force and vertue from his death and Passion . Secondly that this Sacrament doth not conferre grace , cleanse the soule from sinne as an efficient instrumentall cause by Christ instituted and endued with that vertu ; which were to destroy Baptisme . Thirdlie that it doth not impresse in the soule a seale , signe , and Character of Christianitie indelible for euer ; which is to make no distinction betweene Iewe , Gentill , Pagan and Christian . Fourthly that he , who is once baptised , can not be damned ; which were to set all at libertie ; and make men carelesse of all other Christian life . Fifthly that the only memorie of Baptisme doth iustifie from our sinnes , which we shall commit after Baptisme , which were to take away all satisfaction , repentance and penance ; and other such like absurdities , and daungerous poynts of Doctrine against Scripture , Councells , Fathers , and all antiquitie .

Finallie I would haue thee to consider with what subtiltie the Deuill hath endeauoured in these latter tymes by his instruments the Heretikes , The fourth motiue . to disgrace the beautie of Christs Spouse the Church , to depopulate roote vp , and destroy like wild boares the vineyard of our Lord . And I compare the Sacrament of Baptisme to the tree of life placed in the middest of Paradise ; which the Heretikes of this age , some of them haue hacked and hewed at the verie chiefe boughes and branches therof : some others haue pilled the barke , and pulled of all the leaues , the beautie therof : and some others haue destroyed all the fruite and vertu therof , and put the axe euen to the verie roote to destroy all . Martin Luther endeauoured at one blowe to cutte of two of the essentiall parts of this tree of life ; that is : the forme and mater of Baptisme ; Luther in Symposiaticis collo . ca. 17. For ( sayeth he ) no forme of words is necessarie . It is sufficient with him : To Baptise in the name of the Lord . And as for the matter , anie liquor that is apte to washe , as Ale , beere , or milke , is sufficient . Thus this Impe and instrument of Sathan , maketh no scruple to destroy the two essentiall parts of this Sacrament to appoint anie liquor for matter , and no forme of words . Although this errour of Luthers be against Christs institution , and expresse Commaundement , who hath ordayned water to be the matter : and the forme to be : In the name of the Father , Ioan. 3. Matth. 28. and of the Sonne , and of the Holy Ghost : M. Brentius will make himself so bould with Christ and his Church , as to set downe an order of his owne , neuer heard of before : Let the Minister ( sayeth he ) recite the Creed , and say : Brentius de Baptis . In this faith I Baptise thee ; and this shall passe for currant without anie other forme of words .

But M. Iohn Caluin goeth farther , almost impudent and blusheth not to say : That the forme of words in Sacraments are meere Magicall charmes and enchauntments . Caluin li. 4. institu . cap. 17. And thus you may see how these Agents for Sathan doe dismember the essentiall parts of this Sacrament of Baptisme , and doe cutte of the principall boughes of this tree of life . Protestants . Read S. Aug. li. 2. de nup. & Concupisc . ca. 29. Then come the Protestants in parte ioyning yssue with the Pelagians , and pull of the leaues , and pill of the barke of this tree of life , that is : they deride , neglect and contemne the auncient Ceremonies of this Sacrament of Baptisme , as well the precedent Ceremonies , such as goe before the acte of Baptisme , as exorcismes , exsufflations , hallowing of the fonte &c: as the Subsequent such as are after Baptisme , videlicet : holy vnction , with holy Chrisme , the vse of the waxe-candle or taper light , the cloathing with the white garment commonlie called the Chrisome . All which Ceremonies although they be auncient , profitable , significant , and deliuered by Tradition as from the Apostles , as shall appeare in the sequell : yet are these derided , neglected , and contemned by the Protestants .

Last of all come the Puritans Puritans . withe the axe of M. Caluin , laying load at the very roote of this tree of life , to ouerthrow all , to beat downe this gate and entrance to saluation . This Sacrament say they , is not necessarie to Saluation for all men , because Children borne of faithfull Parents may be saued without Baptisme ; either by Predestination , or by the fayth of their Parents ; the elder sort being of vnderstanding , may be sure of their Saluation only by faith . Also they extinguish and condemne the two principall effects of Baptisme that is Remission of sinnes , and infusion of inherent grace wherby the soule is cleansed and iustified . Although this be contrarie to Christs owne wordes , who expresseth the necessitie of Baptisme vnto all saying : Ioan. 3. Nisi quis renatus , &c. Vnlesse euerie one be borne againe of water and the holy Ghost , he can not enter into the Kingdome of heauen , Also that Baptisme doth remit sinne the auncient Fathers when they compiled and made the Nycen Creed , which is one of the three Creeds beleeued of all Protestants , haue these wordes : Confiteor vnum Baptisma in Remissionem Peccatorum : I Confesse one Baptisme vnto Remission of sinnes . Some will haue it onlie an externall washing , no internall cleansing . And the Anabaptists exclud all Infants and Children from Baptisme , and onlie will admit such as haue the vse of reason , are aged , & men of understanding .

Take heed therfore ( Curteous Reader ) of this daungerous doctrine , beware of these wicked brood , who hack and hewe , pill and poll , yea cut downe euen at the root this tree of life , planted in Paradise by God himself , instituted by Christ in the Church as the onlie ordinarie meanes , gate , and entrie to saluation . They will haue it vsed onlie as a Commaunded Ceremonie to incorporate vs as the members of the Church , and as a bare sign● and seale of Iustice : not as the ordinarie meanes for all to saluation , not as conferring grace inherent , not as cleasing and washing the soule internallie , not as remitting sinne ; And so cutting downe by the roote the efficacie , force , vertue and power of this Sacrament , which is to ayme at the ouerthrowe of all Christianitie . For if no Baptisme no Christianitie : no Christianitie , no Christ Vigila ergo & Vale. Be watchfull therfore , and so farewell . This 30 of Iulie , 1614.

Thy true friend and well willer in Christ O. A.